k ansas
monks
WHAT IS A MONK?
praying & working as men of obedience, stability, and conversion for 160 years Winter 2017
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Kansas Monks 4 - From the Abbot
Abbot James discusses our relationship with God: prayer.
6 - The Stages
We take a look at each stage of monastic life from postulancy to solemn profession.
8 - The Vows
Benedictine Monks profess unique vows; we learn more about what they are and what they mean.
10 - The Habit
The monastic habit is an outward sign of the monk’s internal journey.
12 - A Day in the Life
27 - Supporting the Monks
18 - The Professions
28 - The Postulancy
What do you do all day? We spend a day in a monk’s shoes (or sandals). A look at the novitiate entrance, first vows, and solemn professions in December 2017.
22 - Br. Placidus Lee
Thoughts on being a junior monk and teacher.
24 - Fr. Jay Kythe
Fr. Jay reflects on monastic formation.
26 - Br. Pius Rombach
The newest member of the monastery discusses life as a novice and coming to the Abbey.
Steve McBride explains why he supports the monks as a Partner in Stability. Fr. Jay discusses serving as postulant director and Br. Florian and Br. Jerome reflect on their time in the postulancy.
30 - Eight Decades
We look at the life and ministry of Abbot Barnabas Senecal.
35 - Joining the Society
Stephen & Celia Noffke discuss joining the Society of St. Benedict.
in the next Kansas Monks • 2 0 1 8 A b b o t ’s Ta b l e L u m e n V i t a e m e d a l i s t s : L o u i s e N a u m a n n & h e r s o n A r c h b i s h o p J o s e p h F. N a u m a n n a n d t h e D u n n F a m i l y • F r. J a y d i s c u s s e s t h e “ N o o n - d a y D e v i l ” – A c e d i a • and much more...
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GR ATITUDE Whi l e th i s i ssue of Kansa s Monk s may no t c a r r y th i s th e me , I fe el th at i t ’s i mp o r t a nt th at I expre ss my g rat itude to the s e K a ns a s Mo nk s . When I w a s j u st 1 1 ye ars old, my m o th er a ske d me, “ wo ul d yo u l i ke to g o to O l y mp i c D e v el op m ent S o ccer C amp, or wou l d yo u l i ke to g o to C a mp St . M aur? ” I c a n n e v er b e cer t ain why, but for s o me re a s o n I ch o s e C a mp St . M aur. At th e t i m e i t m ay h av e b e en the g u arante e d t r ip to Wo rl d s o f Fun – o r th e pro sp e c t o f s p end in g a w e ek w i th my cou sins (who were, a nd rema i n to th i s d ay, my b e s t f r i e nd s ). Fo r s o m e re a s on I ch o s e C amp St . Maur. At th e ti m e it s e eme d an insig nif ic a nt d e c i si o n, b ut i n t r uth , th at 1 1 - ye a r- o l d d e c i d e d th e a rc of my ent ire life. At c amp I fo und my f i rst , a nd p erh ap s mo s t b el o ve d , j o b . I foun d a j ob at Maur Hill-Mount Ac a d e my th at wo ul d a l l o w me to p ay fo r co l l e g e ; B en e di c ti n e C olle ge, where I would b e g ui d e d b y th o s e sa me B e ne d i c t i ne mo nk s . Perh ap s m o st imp or t antly of all, b e c au s e o f c a mp I me t a g i rl ; a g i rl wh o h a d re ce i v e d th at sa m e B ene dic t ine e duc at ion and wo und up at th at s a me c a mp; a g i rl wh o to d ay i s my w i fe. Mu ch ha s o cc ur re d since my 1 1 - ye a r- o l d s el f d e c i d e d to s e e wh at Atch i s o n h a d to of fer ; bu t I c an say now that , w i th o ut a d o ub t , th e mo nk s h ave g i ve n me a l l th at I h av e. When I lo ok around at th e e nd o f th e d ay, my l i fe i s a pro d uc t o f th e env i ron m ent that ha s b e en c re ate d b y th e mo nk s . My ph i l o s o phy, my f a i th , e ven my f a m i l y, a re g if t s that have come f rom th e mo nk s . Th e re i s l i ttl e I c a n say o th er tha n , “tha n k y ou.” That p h r a s e, “thank you,” c annot b e g i n to a r t i c ul ate wh at I h ave b e e n g i ven, b ut I hop e th at i t i s enoug h. There i s noth i ng I c a n d o th at c a n e ve r re p ay th e g i f t th at I hav e re cei v e d. S a nt a C l au s i s re al — and he we ars a b l a ck h ab i t . - J . D. B en n i ng Edi tor, Ka nsa s Monk s , B C ’ 0 8
A S W E P R O G R E S S I N T H I S WAY O F L I F E A N D I N FA I T H , W E S H A L L R U N O N T H E PAT H O F G O D ’S CO M M A N D M E N T S , O U R H E A R T S O V E R F LO W I N G W I T H T H E I N E X P R E S S I B L E D E L I G H T O F LO V E . -r u l e o f s t . b e n e d i c t , p r o lo g u e : 49 Winter 2017
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Fr om the A bb ot A My ster iou s Encounter
It has been said that in the Catechism of the Catholic Church, which was promulgated by St. John Paul II in 1992, Part Four on Christian Prayer is the best-written section of the entire work . That statement hopefully doesn’t surprise us , for prayer is the primar y action of our faith in God and our search for him. From the ver y creation of man, we have been searching for God, and this search is the impetus for our prayer – our encounter with him. The Catechism shares with us that, “…the living and true God tirelessly calls each person to that mysterious encounter known as prayer ” (CCC 2567). Our search for God, our being called into relationship with God, is a prayer! If God is the instigator of this encounter, and he has called out to man constantly since the beginning of creation, then it is we, the responders , who take on responsibility for the ebb and f low of this relationship. I have explained to others many times that our primar y work as monks is lifting up the Church and world to God in the Liturgy of the Hours and at Mass , yet I can at times go through the entire day without giving much thought to that intention. When prayer suffers , we don’t have to dig ver y deep to realize it is probably our lack of response that is causing the dr yness . When there is struggle in prayer, why do I begin questioning the potenc y of my prayer? Am I unable to hear God tugging at my heart, calling me to enter into an encounter of myster y? Do I forget that I must respond to his call? Would I rather not encounter God in that given moment? Whatever the reason, my struggles in prayer come from me, not from God. God’s faithful call is omnipresent and omnipotent, and is always the place from which springs the encounter. We must desire to enter into that “mysterious encounter,” and it must be a desire to love. God loves first, and we respond in whatever capacity we are able. Prayer is a relationship that needs time and space to grow. We are tr ying to move from our imperfect love to God’s perfect love. Just as we grow in any human relationship, so do we grow in our relationship with God. As the Catechism puts it, this reciprocity becomes the “…covenant drama . Through words and actions this drama engages the heart” (CCC 2567). In the drama of the Incarnation, the drama of the Passion, Death, and Resurrection, in the human and divine drama of this myster y, our prayer begins to take f lesh. As the Catechism shares with us , the drama of prayer provides us an avenue “To seek to understand [ Jesus’] prayer through what his witnesses proclaim to us in the Gospel, [and this] is to approach the holy Lord as Moses approached the burning bush: first to contemplate him in prayer, then to hear how he teaches us to pray, in order to know how he hears our prayer ” (CCC 2598). We see this ver y drama lived out in the life of Jesus . Jesus enters into prayer in the synagogue at a young age, learning about the drama himself in the rhythms of praying the Psalms . He prays for discernment before decisive moments in his mission. He teaches us how to pray as he shares his relationship to the Father. He draws into solitude to contemplate God, and in that solitude asks for assistance in accepting the Father ’s will. He offers intercession for the needs of others in healing the sick and raising the dead. He shows deep gratitude at the raising of his friend, L azarus . And finally, the prayer of his “loud cr y ” he offers as he dies on the cross , giving up his spirit.
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The liv ing a nd tr u e G od tirel essly c al ls e a ch per so n to that mysterio us en co unter k now n a s pr ay er . c ate chism of th e c athol ic chu r ch: 2 5 67
Most especially, it is in this last prayer of the “loud cr y ” that we understand the depth to which God condescends and the depth of his love in this drama through which, “All the troubles , for all time, of humanity enslaved by sin and death, all the petitions and intercessions of salvation histor y are summed up… Thus is fulfilled and brought to completion the drama of prayer in the economy of creation and salvation” (CCC 2606). This drama was not lived out for one time, but even today we are drawn into it, and as I reminded the monks recently, as monks , we are uniquely called into this drama . We are drawn in first by having the privilege each day of offering the Prayer of the Church and the Eucharistic Sacrifice of Christ. This opus dei puts us at the heart of the drama of mankind as revealed through the Psalms spoken through the ages , and through the economy of the Cross . Secondly, we are drawn into the drama of prayer in the lives of others . People turn to us in their need and in their thanksgiving , asking us to intercede for them to God. Since the moment God made his covenant with Abraham, man has turned to God in his need; asking on behalf of another has been the characteristic of the humble heart attuned to God’s merc y. L astly, we participate in this drama of prayer in our own lives , our own relationship with God. Therefore, none of us , monk and layperson alike, should ever shy away from praying for our own needs .
From St. Peter
to St. Benedict a n i ta l i a n p i l g r i m a g e with Abb ot Ja mes Alber s october 11-22, 2018
Join Abbot James Albers and friends Jeannine Wyatt MSSC ‘69 and JD Benning BC ‘08
for a pilgrimage to Rome and Benedictine sites in Italy
Tour Roman basilicas, the birthplace of St. Benedict, the Benedictine abbey at Montecassino, the birthplace of St. Catherine of Siena, and much more – including a special tour and vineyard luncheon in San Gimignano. K A N S A S M O N K S . O R G / I TA LY 913.360.7908
If living the drama of prayer draws us into this “mysterious encounter ” with God, shouldn’t we reckon that it will reveal to us the One for whom we search? Shouldn’t we reckon that it will also help us understand better those for whom we pray?
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We can all remember the significant milestones in our lives, from our First Communion to our first car – monastic life is no different. As the monk progresses through the formation process toward the lifetime commitment at solemn profession, there are various stages of monastic life, each unique and important. We hope these pages serve as a tutorial as we seek to share our lives with you.
POSTULANCY It starts with a knock at the door — after completing an application process, the men who wish to begin monastic formation gather on the porch behind the monastery and knock at the door. As they enter they are greeted by the Abbot and the vocations director with the monastic community waiting in the hallway behind them. As they are accepted into the community, they are led to their choir stalls in the abbey church. The Postulancy is a transition from one’s past life and the beginning of a new path, under the guidance of the Postulant Director. For four months the postulants wear cassocks and live in the monastic cloister. As they take the first steps toward integrating themselves in the monastic community they take on work assignments in and around the abbey, working the grounds and assisting with internal tasks. They also begin the formation process by taking classes from other members of the monastic community on a variety of topics from prayer and discernment to monastic history.
NOVITIATE Upon completing the postulancy, the candidate may apply to enter the novitiate. With his acceptance by the monastic community, he comes before the Abbot during Vespers and is invested in the monastic habit. The Abbot then announces to the novice and community the novice’s monastic name, and he receives the Rule under which he will live. With this the novice leaves his identity behind, forsaking his clothing and name in favor of the monastic habit and name. The novitiate year immerses the novice in prayer and study of various topics (monastic charism, the Psalms, spiritual theology, etc.) Having no formal assignment, the novice is free from the onus of any type of consuming job and is given the structure to pray intensely, study monastic and theological topics, and offer himself generously to the fraternal life. Discernment of a very intentional nature is required during this time as well, for the young man considers whether or not to apply for First Vows.
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JUNIORATE Upon completing the novitiate year, the novice can then apply to profess triennial, first vows. If he is accepted by the monastic community, with the permission of the Abbot and recommendation of his Novice Master, the novice comes before the Abbot and community at Mass and professes the monastic vows of Stability, Conversion through a monastic way of life, and Obedience. He then receives the monastic hood – the helmet of Christ. These vows are temporary, binding for three years. During this period, the monk will begin to have official assignments. Under the direction of the Junior Master, the monk begins to live with responsibilities that contribute to the life of the monastic community. He is often introduced to the work of our apostolates. At the conclusion of the three years, another momentous discernment arises: to apply to profess Solemn Vows, to request an extension of Simple Vows, or to leave the community.
SOLEMN VOWS At the conclusion of First Vows the monk can then apply to make a lifelong commitment to monastic life by professing Solemn Vows. The monk lies prostrate before the altar and is covered by the funeral pall symbolizing the death of his self and the surrendering of his will to God; the same funeral pall will be draped over his coffin at his Mass of Christian Burial. The monk now has full rights as a member of the monastic chapter and will serve in whatever capacity the abbot deems appropriate to his skills and the community’s needs.
If the monk has discerned a call to the priesthood he will begin studying theology and philosophy at Benedictine College. Upon completing the prerequisites for major seminary, he will spend four years living apart from the community at a Benedictine abbey with a seminary attached. Upon ordination he will serve in our educational or parish apostolates, or in a position of service within the community.
Not all of the monks are called to the priesthood, but they serve the community in a variety of ways. According to the monk’s talents he may be assigned to serve in our educational apostolates as a member of the faculty or staff, or he may be assigned to a position of service within the monastery itself – for more on that, see the Day in the Life article on page 12.
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“ What do you seek?” “ The mercy of God, and the fellowship of this community.” The novice, after experiencing the way of life in the monastery for a year, comes before the community and the abbot to request admission to first vows. The abbot asks him that question, “ What do you seek?” So the vowed life together is a solidarity of brothers seeking to prefer the love of Christ before all else. By the monastic vows we seek to live as Jesus lived, in union with his heavenly Father, and to be a city on a hill in the Kingdom of God. We seek to live as memb ers of the Body of Christ and so bring the healing of Jesus to a fractured world. Our fraternal life, as a special family in Christ , is a shared journey in which all monks seek to suppor t the vocation of one another. Within this life Benedictine monks profess vows of Stability, conversatio morum, and Obedience. Through th ese vows we live the evangelical counsels of pover ty, chastity, and obedience modeled by Jesus Christ . As Pope St . John Paul II taught in Vita C onsecrata, “the consecrated life is a living memorial of Jesus’ way of living and acting , a re-enactment in the Church of the way of life which Jesus embraced and proposed to his disciples.”
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Benedictine monks become members of the Order by professing stability to a par ticular monastery. Stability makes St . Benedict’s Abbey our permanent home, effectively planting our roots here. This vow is unique to Benedictine monks and it is an essential par t of our charism. For us, stability is a freeing vow — we cannot be transferred to a new province or house, but we vow to be a member of this community for life. It is at St . Benedict’s Abbey that we make our monastic profession, it is here that we seek God in our life of prayer and work, and it is here that our mor tal remains will be committed to the ear th. We may be called away on various assignments, but this abbey is our spiritual home forever. We promise to live here and serve under an abbot , running on the “road that leads to salvation (RB Prologue, 48) unto death.” Stability has a twofold dimension; one of making a par ticular community one’s own and the other of having a stability of hear t that embraces this place as our home and this way of life as our destiny. The crucifix (below) stands firm in our cemetery – reminding us that we are rooted in Christ in this place, and it is with Christ that we hope to rest in eternity.
Christ gave his whole existence to obeying the wi ll of the Father and committing himself to his mission of bringing about the Kingdom of God. So the monk, by living according to the Rule of St . Benedict and obeying his abbot , seeks to replicate in his own life that of Christ who obeyed wi thout reserve. He expresses his love and loyalty to his monastic family by collaborating through obedience with all that builds up the community in its journey to Christ our King. We obey our abbot who holds the place of Christ in the monaster y (RB 2:2) but also obey one another (RB 7 1:1 -2). Obedience is an oppor tunity for freedom in our vocation. By surrendering our will to God and to our abbot , we are free to seek Christ , unfettered and undeterred.
We promise conversatio morum, which is generally translated to mean conversion to th e monastic way of life, especially the practices outlined in St . Benedict’s Rule. We promise to live in fidelity to this way of life and so enter more deeply into conversion of mind and hear t . C onversatio , faithfully practiced, leads us to conversion. Within this context we promise celibate chastity and evangelical pover ty, which are fundamental pillars of monastic life since its inception. Through consecrated celibacy we forego marriage and family in order to respond to God who loved us first . The choice of chastity is made directly for God through Jesus Christ in order to belong to God in a way simi lar to how Jesus belongs to the Father. It is our hope that this initial renunciation in imitation of Jesus’ foregoing of family, will lead us to a deeper and more generous love of all the persons we encounter in life and will lead us to seek Christ with an undivided hear t . Similarly, the renunciation of material goods through the choice of evangelical pover ty imitates Jesus’ dispossession of himself for love of his Father and the world he came to save. By renouncing personal ownership of p roper ty we depend upon Christ represented by our abbot and are interdependent on each other by our owning everything in common. Our mutual sharing of goods calls us to a reverent and respectable use of material things so that God may be glorified in everything.
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••••• MEN IN••••• Men in bl ack . While thi s moniker ha s b e en b or rowe d a fe w time s by p op-c ulture- s c i-f i-alien-cha s ers — or Johnny C a sh — we have proudly b e en the men in bl ack for centur ie s . St . B ene dic t instr uc t s u s in hi s Rule that “ your w ay of ac ting should b e dif ferent than the world’s w ay ” (R B 4:20). O ur habit i s a v i sible sig n of thi s dire c tive that , a s C hr i st said, we are to b e in the world but not of it . In the Abb e y C hurch thi s i s ag ain ref le c te d in our f re s co (at r ig ht); in the four “e ar thly ” p anel s e ver y thing – the building s , g round, c re ature s , tre e s – i s a shade of dull brow n w ith ju st one exce ption: the habit . It i s what di sting ui she s u s f rom the sur rounding world – by clothing ours elve s in it we s e ek to clothe ours elve s in C hr i st — c ar r y ing our clothing a s a cona st ant reminder of our vow s . Up on enter ing the mona ster y we are commande d to b e str ipp e d of all that we ow n and “clothe d in wh at b elong s to the mona ster y ” (R B 58:26). To b e clothe d in what b elong s to the community me ans the habit we we ar, but it al s o me ans to b e immers e d into C hr i st , to allow the Holy Spir it to g uide u s to a de e p er f aith in G o d, and a j oy in the go o d work s that f low f rom that . A s we re ceive the habit – k ne eling b efore the Abb ot a s he drap e s the tunic over our shoulders , he then pre s ent s u s w ith the c inc ture, and l ay s the s c apul ar over our he ad – thi s pro ce ss i s the f irst ste p into mona stic life. A s he pre s ent s the Rule to u s and g ive s u s our ne w mona stic name s , we undergo a spir itu al transfor mation, a de ath to our for mer s elf and a ne w life w ith C hr i st in the mona ster y.
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TAKING APART THE
1. TUNIC
The tunic is the base-layer of the habit and would have been a common garment in the sixth century when St. Benedict wrote his Rule. The monastic tunic extends to the ankle and covers the wrists. Early habits were crafted from undyed wool and would later be black to separate the monks from the common man.
2. CINCTURE
(BELT)
The cincture or belt is wrapped around the waist. Benedctine monks use cloth or leather belts rather than ropes like other orders. The cincture signifies the rejection of impurity and the mortification of flesh for the love of Christ. For us, it is a reminder of our vow of Conversion and a call to chastity.
3. SCAPULAR
The scapular originally served as a work apron, but over time was seen as a symbol of the work of the Cross. It was increased in length and worn as a formal element of the habit. The scapular is our yoke in Christ; just as Christ said “my yoke is easy and my burden is light,” we come to rest in Him in monastic life.
4. CAPUCHE
(HOOD)
Upon completing the novitiate the monk is presented with the capuche or hood. It is a symbol for God’s love for us and a protection for the most important part of the body – the helmet of Christ. The hood is one of the ancient signs of monastic life and its uses are varied according to the local custom.
5. CUCULLA
When the monk professes solemn (lifetime) vows to the community he is presented with the cuculla. This formal garment is worn for solemn occasions at the monastery, including Sunday Mass, Solemn Vespers, Solemnities and Feasts, Funerals, and Professions. It is a symbol that the monk is a fully vested member of the community with full chapter rights. We are buried in our full habit, including our cuculla.
Th e H a b i t by Father Meinrad Miller
On July 10, 1985 Abb ot R alph clothe d me in the B ene dic tine habit (ab ove). O ver the ye ars I have g row n in my appre c i ation of thi s simple ac t . A s a 20- ye ar-old man I w a s not pre p are d in many w ay s for what my f uture would hold. Thi s w a s an ac t of f aith in G o d’s prov identi al c are. That e vening I b e g an a j our ne y that would help me underst and, one d ay at a time, G o d’s w ill for my life.
A s he b e g an hi s ow n life a s a monk , St . B ene dic t re ceive d help f rom the monk Romanu s who St . Gre gor y the Gre at said g ave him a relig iou s habit and a ssi ste d him in all thing s . Thi s do e s not g ive u s an el ab orate the olo g y of the clothing , but it i s sig nif ic ant in that it show s u s that the spir itu al life i s s ome thing we re ceive. The young B ene dic t did not g ra sp the habit hims elf ; rather s ome one who had followe d C hr i st g ave it to him. Thi s i s imp or t ant for underst anding why St . B ene dic t prefer re d the Cenobite s (tho s e monk s who live the Koinoni a in a Mona ster y under a r ule and an Abb ot) to other for ms of follow ing C hr i st . For St . B ene dic t , the re al sig nif ic ance w a s not what w a s on the out side, but the inner transfor mation into C hr i st . A s he w r ite s in the Prolo g ue to hi s Rule: ‘C lothe d then w ith f aith and the p er for mance of go o d work s , le t u s s e t out on thi s w ay, w ith the G o sp el for our g uide, that we may de s er ve to s e e him who ha s c alle d u s to hi s k ingdom (1 The ss 2:12).”
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A DAY IN THE LIFE
Pray and work. Work and pray. On its face it seems simple enough – order your life to God and happiness will follow – but how does the monk, the person staking his entire existence upon the truth of the Resurrection, go about doing that? Over the centuries monastic life has transformed, from the early Church fathers in the desert, to St. Benedict in his cave, to the Bavarian monks educating the faithful in Germany, to our own foundation in Atchison. Today we seek to live out that same rhythm of prayer and work – but often people ask, what does a day in the life of a monk look like? For us, there are a variety of answers. We have all been assigned a variety of tasks, from keeping the grounds to keeping the books, from the college mail room to Canon law, but at the center of our lives is our prayer. We break our silence each morning with prayer and return to that silence at night with prayer; it is a reminder that God: the Father, Son, and Holy Spirit, should surround all that we do, and that all that we do also flows from God. In this day in the life we hope you can walk with us as we “run on the path of God’s commandments” (RB Prologue, 49).
photo by Mary Asher 12
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Our vow of conversion compels us to begin our day in common prayer and this serves as a two-fold reminder: first and foremost, that our lives are dedicated to praying for the glory of God and the good of the world, and second that we are dedicated to our vow of stability in this community. Our common prayer is one of the great gifts of monastic life – we are soldiers running on the path to the Father with the Gospel as our guide.
St. Benedict prescribed in his Rule that part(s) of the day should be dedicated to Lectio Divina or Sacred Reading. Choosing a passage from scripture, the monk will read slowly, pondering each word. This is yet another way for us to communicate with our Creator; carefully studying his words and actions and applying that to our daily lives. It is important to remember that our scripture is always taking on new meaning. God’s word may remain the same, but offers us different insight when our circumstances change. Our lives and interactions are a constant reminder of God’s divine presence, and beginning our day with his word firmly establishes this truth in our minds.
While meals may seem mundane, we seek to use this time granted to us as best we can. Our appeal to God for assistance in prayer extends to breakfast – we remain in silence and take this opportunity to continue the conversation with Him that began at Vigils and continued in Lectio Divina. Following breakfast some are called to begin their labor by washing the dishes or resetting the tables in the monastic refectory. Others offer assistance to the elderly and infirm monks. These men who have dedicated their lives to prayer and work are a great example for us to aspire to and are valuable members of our community. For others these moments after breakfast are a time for conversation over coffee or catching up with the morning news. It is in these idle moments that the beauty of community life can be most evident. Camaraderie with our brothers is edifying for our vocation and offers a respite before beginning the day’s work.
Winter 2017
BREAKFAST, WORK, & RECREATION
A single toll of the bell breaks the silence and echoes throughout the dark church – together, in our choir stalls we rise to begin our prayer. Turning our eyes to the crucifix, we gaze upon our crucified Lord. Making the sign of the Cross over our mouths we speak our first words: “Lord, open my lips, and my mouth shall declare your praise.”
Following our common prayer our custom of silence remains, we each retire to different places throughout the monastery to immerse ourselves in scripture.
7:00 AM
LECTIO DIVINA
Before the sun rises, monks begin moving throughout the monastery. Some making coffee or setting out items for the day; others in prayer before the Blessed Sacrament. No words are spoken as we pass one another on our way to begin our day in common prayer.
6:25 AM
VIGILS & LAUDS
5:45 AM
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All that we do flows from the wellspring of the Gospel, seeking to share the love of Christ with the world in whatever capacity we are called to serve. Beyond serving in our educational apostolates, monks serve as parish priests, prison chaplains, hospice ministers, and some serve in other capacities outside of the monastery. The monastery itself also requires day-to-day service. For more see the work panel on page 15.
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Midday prayer, while brief, is a great blessing and necessity – it offers a reprieve from the hectic nature of work, reorienting our minds toward God in the Psalms. As we rise, we turn, just as during morning prayer, to the altar and crucifix, crying out together, “O God, come to my assistance! Lord, make haste to help me!” In this prayer, we call upon the Lord to sustain us for the remainder of our day. Midday prayer is critical to maintaining our rhythm of prayer and work.
As the sun reaches its apex, we come together as a community to take part in the holy sacrifice of the Mass. The Eucharist is the source and summit of our lives as Catholics – and receiving our Lord each day is the peak of our prayer life. Our daily Mass is also a great opportunity to come together with the students at our apostolate, Benedictine College, and with many from our local Atchison community. It is in this coming together that our faith is made manifest, announcing ourselves as apostles of Christ, just as the apostles themselves partook in the Last Supper.
MASS
At midday, it is time again to re-focus our minds to our greatest task: prayer.
12:10 PM
MIDDAY PRAYER
St. Benedict instructs us to seek a balance of prayer and work. From our foundations in Bavaria in the 800’s monks of our order have been dedicated to education. We continue that tradition here, serving as faculty, staff, and chaplains to Benedictine College, and Maur Hill-Mount Academy.
11:45 AM
WORK
8:00 AM
The Prior – Second in command of the monastery, he is repsonsible for day-to-day operations. The Procurator – In charge of the Abbey’s business dealings, he is responsible for all of our finances (including the all-important paying of bills). The Sacristan – Facilitating the preperation and execution of all liturgies at the Abbey, his diligent efforts provide the backbone for our prayer. The Groundskeeper – Seeing that the grounds around our monastery are cared for, the groundskeeper ensures that our building’s exterior is a reflection of our faith.
It starts with a spark, and it rises. Our call to prayer once again indicative of our hopes, together we chant, “Let my prayer rise like incense before you, O Lord! The lifting up of my hands like an evening offering!” As the sun sets our voices rise as one, once again, in the chanting of the Psalms. On Sundays, our observation of the Sabbath closes with the celebration of Solemn Vespers. As the community chants together the celebrant incenses the altar, the smoke surrounding us and rising to envelop the Crucifix that hangs in the center of our church. This serves as a physical reminder that our lives and liturgies may take on many different forms, but that Christ remains ever at the center, as an anchor of hope for all that we do.
VESPERS
Breakfast is eaten in silence and during dinner we have table reading (more on that later) so this is the only meal during which we take the opportunity to converse with one another. There is a great community spirit and a buzz throughout the refectory. It is always a blessing to share an anecdote, or for one of our older monks to thrill the room with tales of days gone by.
While we are called to many tasks, the monastery itself requires constant care. From tasks as simple as organizing the mail, to tasks as complex as handling the Abbey’s finances, it takes many hands to care for the operation of the abbey:
5:00 PM
WORK
Lunch is another opportunity for us to gather in common. Lunch is often a time for us to catch up, to enjoy one another’s company, or share a meal with a guest.
1:30 PM
LUNCH
12:55 PM
At the close of Vespers we sing a Marian hymn together, appealing to the Blessed Mother that more men will join us in our search for God.
There are more tasks than we can name here, and we are blessed to have talented monks that care for our home.
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Each day, we include a reading from our Necrology. Monks, like the late Abbot Owen Purcell, compiled texts about the life and works of our deceased confreres. On the anniversary of a monk’s death we celebrate our brother’s memory by reading about his varied contributions to our community and our apostolates. We then read a martyrology for the following day, that we might be inspired by the saints of our Church. We close out the meal with a reading from the Rule followed by a prayer of thanksgiving. Ending a meal in prayer can be just as good as starting it that way, reminding us to be grateful for what we have received and that our lives should be surrounded by prayer.
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Before our day ends we come together one last time to pray compline. After the call to prayer we immediately recite together the penitential rite. While we endeavor to serve God to the best of our ability, it is important to remember that we are not perfect, and we ask for forgiveness, not just from God, but from our brothers in Christ. St. Benedict tells us in his Rule to keep death daily before our eyes. After we have recited the Psalmody together we conclude Compline with a final prayer and the leader makes a request for all of us: “May the all-powerful Lord grant us a restful night and a peaceful death.” It is in these words that we are reminded that we are mortal beings, and that our greatest hope and desire is that we will ultimately come to rest with the Father in Heaven. Just as we did at Vespers, we once again conclude our prayer with a hymn to the Blessed Mother.
COMPLINE
God is revealed to us in the scripture so we must constantly revisit it; what had been obvious to us in the morning may take on an entirely new meaning, just through the course of a single day. Having these opportunities to spend in the quiet of God is essential to our monastic lives. While all the faithful are called to spend time reading scripture, we set aside two portions of the day where all work and all distractions are removed and we can simply be with God and his Word.
As we leave our Lectio time behind we gather together for the final meal of the day. Once again, we try and make the most of the time that is given to us, so dinner takes on its own complexion. St. Benedict calls for us to spend a meal listening to some words of wisdom. Each evening at dinner a passage from a book is read; the topic can range from historical works about past presidents of the United States to, more recently, Rod Dreher’s The Benedict Option.
7:30 PM
DINNER
Following Vespers our community returns to the silence of the morning and the monk is called to once again return to scripture. This allows us to leave our own world behind and immerse ourselves fully in the Word of God.
6:10 PM
LECTIO DIVINA
5:30 PM
The call to silence is not just one of external silence among brothers, but one of internal silence as well. We seek to quiet our minds and let the Spirit enter into our hearts. Silence isn’t just about being disciplined, but about creating an atmosphere in our home that will allow us to be more mindful of God’s presence so that we may spend this time deepening our relationship with him.
Haustus, Latin for ‘draft’, is an opportunity for us to gather together as a time of relaxation, conversation, and occasionally celebration. Each Tuesday evening, along with Solemnities and important holidays, we gather together and, over a drink or snack, simply seek to enjoy each other’s company. It is said that human beings are built for relationship, as monks we seek to constantly build up our relationship with God, but it is important that we also build up our relationships with one another. In our community we find strength and solidarity. No vocation is ever going to be perfect, but just as Aaron supported Moses, we seek to support one another in our prayer and work.
While many monks have private Holy Hours throughout the week and others lead Holy Hours in their parishes or with the students in our apostolates, we are invited to come together once a week before the Blessed Sacrament to pray for an increase in vocations. We are often blessed to be joined by students and others from our surrounding community.
COMMUNITY HOLY HOUR
“Monks should diligently cultivate silence at all times, but especially at night...on leaving Compline, no one will be permitted to speak further.” -Rule of St. Benedict 42
While our daily lives are structured around St. Benedict’s call to Ora et Labora, prayer and work, it is in community that the spirit of our vocation exists. Just as we gather together for meals and liturgies, it is important for us to gather together as brothers.
HAUSTUS
The bell tolls for the final time at 8 p.m. As the bell echoes through the halls of the monastery and across the surrounding grounds, we are called to return to silence.
VARIATIONEM
GRAND SILENCE
8:00 PM
Pope Paul IV reminds us that Christ dwells within the Eucharist, that he is truly present. Adoration, then, is a great opportunity to simply converse with Christ. We are able to come before him with our hopes and our anxieties; in adoration he is present to us and joins with us in our faith journey.
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New life. It is an occasion of great joy for any family – and our monastic family is no different. In 2017 we had a grace-filled triduum-of-sorts, welcoming new novices on December 7, witnessing a first profession on December 8, and celebrating the culmination of the monastic formation process as two men professed solemn (lifetime) vows on December 9. The monastic life is a process – these events are buttressed together to remind us that just as the monastery was constructed, stone by stone, so too is the monastic life a layered process. It is our hope that, over time, we will each be strengthened through our prayer life, through our community life, and through our apostolic works. And that when we reach the ultimate summit – the end of our earthly life of prayer and work – our souls are a reflection of the monastery in which they were formed – and our monastic vows the foundation upon which all of our being rests. In these pages we look back at the transformative moments from December 2017 and ask that you join us in praying for these men, for who we give thanks and praise to almighty God.
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DAY 1 - DECEMBER 7 novitiat e en t ry 4:50 P.M.
Vespers comes to an uncharacteristic halt – Timothy and Peter are called forward and asked, “what do you seek?” Standing before the Abbot, Novice Master, and the gathered crowd they reply, “The mercy of God, and the fellowship of this community.” The Abbot explains that the novitiate is both a joy and a challenge.
5:34 P.M.
Fr. Blaine plays softly on the organ as people file into the Church. Br. Timothy lights the candles and prepares coals for the incense as the monks put on vestments for their various roles.
5:30 P.M.
Fr. Jay Kythe steps aside to retrieve the habits and copies of the Rule of St. Benedict for the incoming novices. Fr. Jay, as Novice Master, will spend the next year guiding the new monks in their discernment.
5:40 P.M.
The monks come forth, one at a time, to greet their newest brothers in Christ.
At the conclusion of Vespers the community processes out of the church. As the doors close the monks applaud the novices, welcoming them again as brothers.
4:58 P.M.
The monks line up in statio (order of rank) in the vesting area behind the Abbey Church. At the head of the line postulants Timothy (above) and Peter (right) stand in silence as they prepare to enter the Church and leave their old lives behind.
Peter is called to kneel before the abbot and is invested in the monastic habit. After receiving his Rule Abbot James announces that he shall henceforth be known as Br. Florian. With that he leaves his former life behind to begin anew in the monastery.
Similarly, Timothy is called forward and the abbot declares, “you will henceforth be known as Br. Jerome.” These men are bound by no vow and may freely leave at any point during their novitiate year.
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DAY 2 - DECEMBER 8 f irst pr of es sion 1:15 P.M.
5:32 P.M.
The monks take their places in the Choir section of the church and the final moments of Br. Pius’ journey as a novice are underway.
5:55 P.M.
Abbot James presents Br. Pius with the monastic hood, the next piece of his habit, offers him the sign of peace, and instructs him that his vows are binding for three years, at which time he can apply for solemn professon.
6:49 P.M.
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5:29 P.M.
Br. Pius receives some last minute instruction in the singing of the Suscipe, a prayer for acceptance into the monastic community, from Schola Master Fr. Meinrad Miller.
Br. Pius is called forth by Fr. Denis Meade, his Novice Master. Abbot James explains the monastic vows and recalls moments from Br. Pius’ Novitiate, including instructing him that he had two months to submit his application to profess first vows – Br. Pius’ application was on the Abbot’s desk the next day.
6:12 P.M. As Mass concludes Abbot James raises his hands once more over Br. Pius, offering him a blessing to begin his time as a junior monk and entrusts him to the care of Fr. Simon Baker, the Abbey’s Junior Master.
After receiving their final instructions, the monks, priests, and servers line up to process into Mass. Br. Pius takes his place at the front of the line behind the servers and takes a few deep breaths as he eagerly awaits the coming rite.
6:08 P.M.
After signing his profession of vows on the altar Br. Pius stands before the altar and crucifix, arms outstretched, and sings the Suscipe in Latin - Suscipe me, Domine, secundum eloquium tuum et vivam, et non confunda me ab expectatione mea – Receive me, Lord, as you have promised and I shall live; do not disappoint me in my hope. The monks respond with the same prayer, confirming Br. Pius as a member of the monastic community.
DAY 3 - DECEMBER 9 s olemn pr of es sion
10:20 A.M.
Friends and family of Br. Placidus Lee and Fr. Jay Kythe (above, left) file into the Abbey church and greet the nearly solemnly professed monks with hugs and well-wishes.
11:12 A.M.
The monks chant the Suscipe together, praying that they be received into the embrace of the Lord in the monastic community.
11:30 A.M.
10:56 A.M.
Just as they did at their first profession on December 8, 2014, Br. Placidus and Fr. Jay come before the abbot and he recounts the journey that led them to solemn profession and discusses the step that they are about to take – committing themselves fully and permanently to a life of stability, obedience, and conversion as monks of St. Benedict’s Abbey. Fr. Jay will begin service as Novice Master and Br. Placidus will continue as a religion teacher at Maur Hill-Mount Academy.
After the Abbot affirms the intentions of the candidates and before they profess their vows, Br. Placidus and Fr. Jay lie prostrate before the altar as the congregation and monastic community pray the Litany of the Saints.
11:25 A.M.
During solemn profession, after having professed their vows and prayed for acceptance, the monks are covered with the funeral pall, symbolizing their final death to their old lives and their new life with Christ in the monastery.
While monastic formation never truly ends, solemn profession concludes the formal process. Br. Placidus came to Benedictine College, not knowing monastic life was in his future.
11:20 A.M. After the profession Mass Fr. Jay announced excitedly, “I’m not used to saying this – I was a diocesan priest!” Fr. Jay came to the Abbey from Minnesota after serving in the Archdiocese of St. Paul and Minneapolis.
11:21 A.M.
Having received their cucullas and Mass having come to a close, the joy from the profession is palpable. The entire Church buzzes with excitement as the gathered crowd rushes to the back of the church to congratulate Br. Placidus and Fr. Jay on taking this ultimate step in monastic life. Winter 2017
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What changes have you felt within yourself over your three years as a junior monk?
THE LIFE AND TIMES OF
I have noticed my general anxiety level has lowered. I am sure part of it comes from the routine nature of our horarium, but part of it also has stemmed from the vow of obedience. This vow frees you from having to worry about many details of your life, such as personal bills, where your meals will come from, or many of the other concerns of life outside of the monastery. I am free to focus my time, energy, and anxieties on the two things I am asked to do: pray and work. My prayer stays focused more often since I am not worrying about these sorts of details, and I am able to be so much more joyful in my work assignments (primarily as a high school religion teacher) than I ever could have been teaching outside of the monastery.
W h a t a r e y o u m o s t l o o k i n g f o r w a rd t o a f t e r y o u r s o l e m n p ro f e s s i o n ? I am looking forward most to my vow of stability becoming permanent and becoming one of the living stones that make up this community. I first made this vow three years ago, but in solemn profession I’m here for good. We may date our profession back to our first profession, but it is solemn profession that makes us a full and permanent member of this community. The monks that have gone before me are now officially family for me. I know, for certain, that I am part of the legacy of this community, adding to the foundations already laid by past monks, and leaving behind some part as well, even if I just lay a single brick in that legacy. It will also be nice to have some sense of finality and closure to have my vocation figured out!
W h a t i s t h e g r e a t e s t l e s s o n yo u h av e l e a r n e d d u r i n g f i r s t vows ? Perseverance. Staying behind the commitments I made during my simple vows has been challenging at times. Our simple vows of obedience, stability, and conversion through a monastic way of life are made for three years. Other religious houses or orders may do these three a year at a time, but we do it the whole three years at once. There were times that, had I been offered the opportunity, I may have taken the way out because the life became difficult. I am glad I didn’t have that opportunity because I was able to see the truth in my calling. Everyone’s lives have periods of struggle, not just monks. Knowing that I had made a commitment to God for those three years helped me learn to persevere through adversity and hardship to finally discover that this really is God’s plan for me.
As a teacher, what about today’s youth encourages you for the future of the Catholic Church? There is a genuine desire for something that is true in the youth today. That may mean they challenge or question a teaching of the Church, but as I tell them all the time, if they seek what is really true and good and not just what current society tells them is true and good, I am convinced they will always end up back at the Church. I am also always surprised at how quickly they can dive back into the spiritual side of things when they go on retreat. They might complain that they have to hand over their phones and unconnect for awhile, but they liven up and dive right in, back to the search for what’s true, because deep down, they know they aren’t finding it on their phones! Some of the most enlightening comments and penetrating questions about God and the Faith I’ve heard have come from the youth!
BR. PLACIDUS LEE • Parents: Tad and Tommie Lee • Born: November 26, 1986 • Hometown: Mobile, Alabama • First vows: December 8, 2014 • College: I started at Auburn and transferred to Southern Catholic College. SCC closed suddenly and I, with a few others, wound up at Benedictine College • Favorite saint: St. Padre Pio has been a huge influence in my life over the years! He still follows me! • Favorite devotion: Sacred Heart / Divine Mercy • Reading now: “The Cut Flower Garden” by Erin Benzakein • Favorite food: Seafood. Always seafood. • Favorite childhood toy: The Megazord from the original Power Rangers. • Favorite place: Yellowstone National Park • Best job I ever had: Groundskeeping, maintenance, and high ropes facilitation at Covecrest, a Catholic summer camp in Georgia. • Worst job I ever had: Lab worker at a geotechnical engineering firm. • If I weren’t a monk, I’d be: Either a park ranger, teacher, or starting my own flower farm. • You didn’t know: I wouldn’t be at the monastery if one of my colleges hadn’t closed! • Why I want to be a monk: God has called me here! The community life is a huge attraction for me. • Qualities I admire in other monks: The ability to take things in stride, a solid prayer life, and staying active even when you get older. • Best advice I’ve received: The devil doesn’t want you in the monastery, so he’s going to try to get you out. Keep up your prayer life and he can’t win. Winter 2017
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W h a t h a s b e e n t h e g r e a t e s t l e s s o n yo u h av e l e a r n e d d u r i n g yo u r t h r e e y e a r s o f f i r s t vows ? The motto of our Abbey is Dominus Providebit – The Lord will provide. I have marveled at how the Lord has provided for me throughout my life and continues to do so. There is a rebellious spirit in all of us, especially in me, that wants me to maintain control over my life, and it often takes His Divine initiative of love to reign in this rebellious spirit! These last three years of monastic life have helped me to understand how much the Lord loves me and desires to care for me. Only in this context can I surrender control of my life over to Him. He has manifested His loving care for me primarily through my confreres. Chapter 72 of the Rule speaks of how we must put up with each other’s weaknesses, and my brothers have done that often for me, making me marvel at how much the Lord provides for me through them. I came to monastic life, and I learned that I am the grateful recipient of much love. I also learned to expand my heart in loving my confreres. There is that old saying that “charity begins at home,” and if I can be charitable in this new home, I can be charitable anywhere! My brothers have taught me how to be charitable and how to expand myself to their service, especially when my rebellious spirit may not want to.
H ow h av e yo u b e e n c h a l l e n g e d d u r i n g t h e s e three years? I came to monastic life thinking that it would be less busy than my former life as a parish priest, and in some ways it has been more busy. My challenge has been to find a healthy sense of balance that includes good leisure along with prayer and work. The horarium in monastic life has been most helpful, providing a backbone and structure to my day, teaching me that prayer is the most important thing there is. With that I can fit everything else into my day, around the set times of the Liturgy of the Hours. And those things I cannot fit easily – especially the many emails I get – I surrender to Him who can handle those concerns better than I can. I learned how much I was really “addicted” to staying busy, and I had to learn how to slow down and enjoy this beautiful life that God has given me. Opportunities for recreation and leisure lift me away from the busyness and let me seek Him in peace and interior silence.
A s yo u m a k e t h i s c o m m i t m e n t to St . B e n e d i c t ’s A b b ey , w h a t a d v i c e wo u l d yo u g i v e to f u t u r e m o n k s a n d a nyo n e d i s c e r n i n g r e l i g i o u s l i f e? Be open to how the Lord wants to surprise you! The only reason a man joins a monastery is “to seek God.” Look for Him, for you will find Him “peeking” back at you. The primary way He does this is in prayer. Monks participate in two “L’s” in their life: liturgy and lectio. In both these ways God desires to speak to us. He communicates to us through this Opus Dei – the “Work of God” – which in fact is less our work and more God working on us! How does the practice of the Liturgy of the Hours and the sacrifice of the Mass change us? And how can you pray and rest in Him in your times of private lectio? There are many other ways that the Lord wants to surprise us with His presence: community life, planting gardens, the apostolate, good hobbies, leisure, the very stones of the monastery that shout out stability, the guests that come to visit us, etc. I encourage you to be open and look at how the Lord wants to surprise you daily.
THE LIFE AND TIMES OF
FR. JAY KYTHE • Parents: Prem Kythe (father) and Bhagwan Devi “Kiran” Kulshrestha (mother, deceased) • Hometown: New Orleans, Louisiana • First vows: December 8, 2014 • Seminary: Saint Paul Seminary School of Divinity, Saint Paul, Minnesota • Priestly ordination: May 25, 2002 • Favorite saint: Saint John of the Cross, because I want to love God like he does • Favorite devotion: The Way of the Cross • Reading now: Too many books • Favorite food: My mom’s yellow rice with a mint buttermilk sauce
• Favorite childhood toy: The Millennium Falcon filled with my Star Wars action figures • Favorite place: Along the shores of Lake Pontchartrain (the place no longer exists, where I used to have picnics with my family) • Best job I ever had: Being a parish priest • Worst job I ever had: Being a parish priest • If I weren’t a monk I’d be: lost. • You didn’t know: I converted from Hinduism. • Why I want to be a monk: I believe this is the place God has called me in order to love me here, in this way, so I can get to heaven. • Qualities I admire in other monks and priests: Daily perseverance in monastic prayer • Best advice I’ve received: “Stay close to Jesus!” – from a retired priest upon my becoming a pastor
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What first attracted you to monastic life? Growing up, my parents instilled a great sense of family in my sister and me. This, I believe, is the key factor in why I desire to become a Benedictine monk. We hung out a lot as a family, as well as with our family friends, who would come over every Friday just to be together. Because of this, I love community. I love not only to be around people, but to be with those whom I know and share a close relationship. As I started to feel a call to follow Christ in the religious life it felt like a perfect fit for me – especially when I came to know the monks here during college. I saw how they loved one another and truly enjoyed each other’s presence. I also saw how they were annoyed by each other, but they kept loving with great patience and mercy – that, I wanted. I felt called to Benedictine life knowing I wouldn’t be moved around; being in one place, I would get to know and love my brothers.
W h a t a b o u t y o u h a s c h a n g e d s i n c e yo u entered the Abbey? Since I’ve entered the monastery I have been told by numerous beloved family and friends that it seems like I took a “chill pill.” Of course, we never see our poor qualities, so this was a surprise to me, but not an insult. I must have been a very excited person, even though some brothers would say I still am! I’m sure this came from simply the calm, peaceful atmosphere of the cloister.
W h a t a d v i c e wo u l d yo u g i v e s o m e o n e w h o i s g o i n g t h ro u g h t h e d i s c e r n m e n t p ro c e s s ? To anyone discerning a religious or priestly vocation I would say, try to find a home in these places you are curious about. The reason I came to St. Benedict’s Abbey was because it already felt like home – I was very comfortable coming to St. Benedict’s. Also, offer your discernment to our Blessed Mother. 26
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THE LIFE AND TIMES OF
BR. PIUS ROMBACH • Parents: Bill and Penny Rombach • Born: December 5, 1995 • Hometown: Washington, Missouri • Favorite Saint: Padre Pio; he is whom I am named after. I read a biography of him by C. Bernard Ruffin early in my re-conversion to my faith, which was a big inspiration to me. Since then, Padre Pio has been a great help for me; I especially admire his quote, “Pray, hope, and don’t worry.” • Favorite devotion: the Rosary • Reading now: The Diary of St. Faustina • Favorite food: Good polish sausage and sauerkraut • Favorite childhood toy: Honestly it was one after the other. • Favorite place: Germany, though I’ve never even been. • Best job I’ve ever had: Bailing hay. The simplest job for good money. • Worst job I’ve ever had: Dishwasher duty back home. Something about being home makes you not want to work. • If I weren’t a monk I would probably be: a fireman or an auto-mechanic. • You didn’t know this but: I really do have the cutest baby nephews in the world. • The qualities I admire in the other monks: The constant mercy and patience they have for me (and their willingness to play board games). • Best advise received: “Don’t run around with roman candles!”
why I joined the
p a r t n e r s i n
s t a b i l i t y Ste ve McBr ide , B C `77 The monks of St. Benedict’s Abbey are an example of living Catholicism. The Rule of St. Benedict offers us principles of how we should live and treat one another. If everyone followed the examples of the monks – following Christ in the service of the Lord, prayer, work, restraint of speech and humility – the world would be a better place. For me the monks are the soul of my alma mater, Benedictine College. They help keep the compass pointed in the right direction, that of faithful service to God. The Benedictine monks have impacted my life in so many ways. First, Father Nicholas recruited me to attend Benedictine College. It was there I met my lifelong mentor and friend, Father Bertrand LaNoue. Father Bertrand demanded that I always give my very best even when I wished to do less. He helped instill in me those Benedictine values of ora et labora, pray and work, that have helped me my entire life both at work and at home. Pray and work could not be stated more simply or more powerfully. Work hard, pray, serve God through his many ministries and be a supportive husband and father. Over time we have developed friendships with some of the other monks including Abbot James who celebrates Mass for our annual Class of 1977 golf outing. Partners in Stability is just a small way that I can say thanks and give back for all the things the Abbey has given me. For me this goes to the essence of stewardship, the responsibly to ensure the continued success of something I consider important to the way we live and for our everlasting souls. My parents and then the monks of St. Benedict’s Abbey gave me great examples of being proper stewards to our faith. My model of stewardship includes giving 10 percent of my income to religious and charitable organizations. In deciding which organizations I will support every month, the Abbey is an easy choice.
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Answering Questions by Fr . Jay Ky t h e ,
Novice Master
Into the Deep by Br. Florian Rumpz a
What is monastic life all about? Is this life meant for me? Does monasticism have any purpose in our modern world? How do I leave elements of the world behind to become a monk? In what ways are monks considered missionaries? What is monastic prayer? How does a monk do spiritual warfare?
On my first retreat at St. Benedict’s Abbey, I sat praying before the Blessed Sacrament, reflecting on the call of Peter in Luke 5. I asked God to draw me closer to him, and immediately the Lord’s words to Peter echoed in my head: “Put out into the deep.” As I continued to discern, those words kept coming back to me; the Lord was calling me to “the deep.”
When a man leaves behind the world and enters monastic life, he comes with many questions. Many of these questions are raised, explored, and answered in the Postulancy. This questioning must ultimately lead him to a search and an encounter with the living God. But typically, his search isn’t so philosophical; it is also very much experiential and practical: Will I make friends here? Is the food good? Will I enjoy the manual labor? Can I pray well here? Will I fit in?
To enter monastic life is to “put out into the deep.” In entering the postulancy, Br. Jerome and I took the first step into the deep, parting from our homes, belongings, and families. In this first step we can authentically experience monastic life from the inside and cultivate our freedom to discern God’s will. So we have prayed, worked, and taken classes from the monks. We have been put under obedience and discipline, living under our superior, Fr. Jay, and following a rigorous schedule. This life of submission has eliminated distractions and given us the opportunity to die to ourselves and to our own will, which helps us grow in interior freedom and submit to the will of God.
Above all, is God calling me to be here? Receiving new postulants isn’t just about having the new kid on the block learn about what it means to be a monk. It’s also about monks learning about how to become better monks. New members change our community, even ever so slightly, just as much as they have to change and adapt into a new setting and lifestyle. For me, the task of sharing monastic life deeply with another makes me look at monastic life again in a new way. And that means falling in love with this kind of life all over again. Only out of that love can I hope to share it with another. With this sharing, I hope I also share my love and enthusiasm of monastic life to the new Postulants. And it calling Lord, I chosen
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makes me answer that same question “is God me to be here?” again in a definitive way. Yes, shall serve you here, for this is the place You have to love me.
Kansas Monks
The daily life of a postulant is, in some sense, boring. Almost every day we do the same thing: class in the morning and work in the afternoon, with prayer interspersed throughout. But it has been incredibly joyful and exciting for me. During the postulancy I was challenged to grow in virtue and discipline. The hardest part – the most important thing I have learned – is to die to myself and to my will, every day. So far, this community has not let me down, and I have not been disappointed in my hope. As I enter the Novitiate, I understand that it will not be without challenges, but I take comfort in the fact that I have a whole community of monks to support me. I have found joy in my own personal growth and self-knowledge, as well as my relationships with others, especially the monks. But all this joy and growth flows from the deepening of my relationship with the living God, who makes all things new. Only the pursuit of God can truly enrich and enliven this life, and only in following Him who calls us deeper and deeper can we find true joy and peace.
retreats at st. benedict’s abbey
the
Th e G a z e o f Ch r i st by Br. Jerome Simpson When my Br. Florian and I entered the postulancy on September 14th we came face to face with St. Benedict’s Abbey. We entered through the door to see the monks lined up behind Abbot James from oldest to youngest. We felt not only their eyes on us, but also the presence of the deceased members of this 160-year-old monastic community. The men, both those whom I now call brothers and those who have gone to their eternal rest, are a tremendous source of inspiration. They brought about the structure of the church in this region (not just in Kansas, but throughout the midwest out to the Rockies), and served with diligence, the education of young men and women in the faith. From their gaze there is hope and aspirations for the future. Through the formation and guidance we have received from the various members of the community, my own vision and prayer has already begun to drastically shift. I find myself out of sync with the life I knew before entering the monastery. It is here that I have found a life centered on Christ that I have longed for. In that gaze of the community is also the gaze of Christ; it quickly envelops all who look into it. Through prayer and interaction with my brother monks, Jesus makes himself more physically present. In this I have found not just what I hoped for when I felt called to discern, but more than I had imagined. In Abbot James and his monks is a community that is moved by the promptings of the Holy Spirit. The community of benefactors and friends of the Abbey is not just filled with generous donors but individuals who truly want to bring about the Gospel. I have felt the support of prayer this community and others have been offering us during our postulancy. Excited for the abundance of blessings God has in store, I look forward to continuing this process of discernment and formation.
Life of saint benedict
Join the monks for a retreat – this year we e x p l o r e t h e L i f e o f S t . B e n e d i c t . We e x a m i n e the stories from the life of our founder as written by as written by Pope St . Gregor y the Great.
Spring Men’s Retreat February 16-18, 2018 Spring Women’s Retreat April 20-22, 2018 space is limited register now at kansasmonks.org O vernight accomodations in Abbe y Guest House $175 suggested donation Winter 2017
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Fr om At w o od to Atc his on What makes a man? I suppose you could answer that question biologically, Biblically, philosophically – but really there is probably no perfect answer – so absent of that perfect answer, what makes a man? It has been said that human beings are built for relationship. As Abbot James points out in his column, it is through prayer that we grow in relationship with God. It is through our actions, our works, that we grow in relationship with one another, and so here we are again: prayer and work. If a man is the sum of his prayer and work, perhaps no man has been better able to solve that equation than Abbot Barnabas Senecal. Over the past 80 years he has touched countless lives through his various ministries: from the students at Maur Hill, to the parishes in which he served, to the (perhaps thousands of) people to whom he administered the Sacrament of Confirmation, and far beyond. He is a gifted artist – in word, photography, and song. He has been a role model, a pastor, and, above all, a friend. I could go on, but truly, I don’t see the point. No amount of words could ever do him justice – so suffice it to say – he is Abbot Barnabas – he is the man. In these next few pages we take a look at his life and ministry, celebrating his great service to us all.
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Abbot Barnaba s Senecal, OSB Winter 2017
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As Tom and Tim prepared for high school, their father, John, told them he wanted them to look toward the priesthood. To that end, they enrolled in a Catholic boarding school at Maur Hill in Atchison. Their uncle, Fr. Lucien (at right, left), was a Benedictine monk and their older brother, John (at right, right) had joined St. Benedict’s Abbey, receiving the name Gerard. During their time at Maur Hill, Tim and Tom continued their athletic pursuits on the football and basketball teams. Tom (Abbot Barnabas) played quarterback (pictured at left). After graduating from Maur Hill, Tom enrolled in St. Benedict’s College and became a ‘hilltopper,’ so named for the building the seminary students occupied at the top of the hill at St. Benedict’s. Majoring in history, his first two collegiate years served as his postulancy and the first steps on his monastic journey.
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On May 30, 1964, Frater Barnabas was ordained to the priesthood. (At right: Father Barnabas gives his first blessing to his mother and father.) Immediately after his ordination he served as a dorm prefect and theology instructor at St. Benedict’s College. Abbot Thomas then assigned him to St. Joseph Parish in Atchison, where he served as associate pastor from 1965-1968.
1937 a.d. • • • 1951 a.d. • • • 1955 a.d. • • • 1958 a.d. • • • 1964 a.d. •
n the early morning of October 16, 1937 in Atwood, Kansas, Dr. C.E. Henniberger delivered twins. John and Clara Senecal welcomed the two newest members of their family: Thomas and Timothy. As young men they were avid athletes and attended Camp St. Maur each summer in Atchison, Kansas, getting their first taste of Benedictine life.
In 1958 Tom entered St. Benedict’s Abbey and, kneeling before Abbot Cuthbert McDonald, he received the name ‘Barnabas,’ named for the saint and apostle. In 1960 he completed his history studies at St. Benedict’s College and continued to study for the priesthood. He spent his summers serving at Camp St. Maur as “Chief He-Hi” shown above teaching archery.
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In 1966, in addition to serving at St. Joseph Parish, Father Barnabas began what would be his longest assignment, serving the students of Maur Hill Prep School. He began his service as a history instructor. He spent his summers continuing his history education at the University of Kansas. In 1969 he became assistant headmaster. In 1972 he was named ‘Outstanding Young Educator’ in Atchison.
In 1991 Father Barnabas was called upon to serve at Holy Spirit Parish in Overland Park, Kansas. Serving as associate pastor, he was active with the parish school and spent one year serving as principal. His experience as a pastor at Holy Spirit was extremely impactful for him, and he remains close friends with those he served during his minstry.
In 1994 with the retirement of Abbot Owen Purcell, the monastic community selected, as its eighth father in Christ, Abbot Barnabas Senecal. Upon his election Abbot Barnabas was also called to serve on the boards of directors at Benedictine College and Maur Hill Prep School.
• • 1966 a.d. • • • 1976 a.d. • • • 1990 a.d. • • • 1991 a.d. • • • 1994 a.d.
In 1976, upon completing his Masters degree in Educational Administration at Emporia State University, Father Barnabas was named headmaster of Maur Hill Prep School, a post he held until 1990. He ceded his history instructor position, and was responsible for overseeing the day-to-day education and discipline of the student body. In 2015, in honor of his service to the school, the Maur Hill-Mount Academy auditorium was renamed in Abbot Barnabas’ honor.
In 1990 Father Barnabas took a long-earned sabbatical, taking a theology program in Menlo Park, California, and another in Rome. It was during this time that Abbot Barnabas developed his love for photography. Always an avid writer, he began pairing his photographs with poems he would compose for Celebration magazine. He continues to take photos to this day and has received awards and recognition for his outstanding work. In 2013 he authored Beauty in Faces and Places, a compendium of his poems and photographs.
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After just over 18 years of leading the monastic community, Abbot Barnabas, upon reaching the retirement age the age of 75, stepped away from the office of Abbot. During his 18-year leadership the monks began to renovate their 1929 constructed home, adding handicap accessibility to the Abbey Church and portions of the monastery. The quest to replace the abbey’s 640 windows was begun in earnest. He made annual trips to Brazil, overseeing the monastic foundation, St. Joseph Priory, in Mineiros, Goias, Brazil. Amongst his services to his confreres, Abbot Barnabas did an exceptional job preaching at monastic funerals, honoring the service of those who had gone to their eternal rest. In 2013 the monks celebrated Abbot Barnabas’ life and service with a banquet in Overland Park, Kansas. More than 500 people came to celebrate the impact he had on their lives. This gathering allowed the community to launch the Abbot’s Table, our annual celebration of service to the Church.
On October 16, 2017, Abbot Barnabas celebrated his 80th birthday. To mark the occasion, the Abbot Barnabas Legacy Fund was established. The endowment will fund the educational and artistic ministries of the monks of St. Benedict’s Abbey in perpetuity, ensuring that Abbot Barnabas’ legacy will be carried on by the monks of St. Benedict’s Abbey.
2002 a.d. • • • 2012 a.d. • • • 2013 a.d. • • • 2013 a.d. • • • 2017 a.d. •
At the time of his 1994 election, the abbatial retirement age was 65. In 2002 Abbot Barnabas was re-elected Abbot with the new retirement age adjusted to 75. During his Abbatial ministry he was called upon to assist the archbishop in offering the sacrament of Confirmation throughout the Archdiocese of Kansas City in Kansas.
In 2013, after an 18-year absence from parish ministry, he spent six months as the administrator of the parishes in St. Marys and Rossville, Kansas. Abbot Barnabas was then appointed the perochial vicar at St. Benedict Parish in Atchison, Kansas.
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Th e Ab b o t B a r n a b a s S e n e c a l L e g a c y Fu n d supports the pastoral and educational efforts of t h e m o n k s o f S t . B e n e d i c t ’s A b b e y. Th i s e n d o w e d fund has been established in honor of Abbot Barnabas’ outstanding years of ser vice as an e d u c a t o r, h e a d m a s t e r a t M a u r H i l l P r e p S c h o o l , a s an associate pastor and pastor at parishes in the Archdiocese of Kansas City in Kansas , and his 18 years as our abbot and father in Christ. I n a d d i t i o n , t h e f u n d w i l l s u p p o r t t h e S t . B e n e d i c t ’s Abbey Art Galler y and events sponsored by t h e m o n k s f e a t u r i n g a r t , p o e t r y, m u s i c , a n d p h o t o g r a p hy t o h o n o r h i s m a ny y e a r s s h a r i n g h i s e xe m p l a r y a r t i s t i c a b i l i t y.
why I joined the
for young professionals by Stephen & Celia Noff ke - BC ’13 Recently, we were moved to give back to the monks of St. Benedict’s Abbey, to support them in their vocation, just as they have supported us in our own faith journey. It was then we learned about the Society of St. Benedict for Young Professionals. The monks had a great impact on us individually while getting our undergraduate degrees at Benedictine College. They were our professors, spiritual directors, and much more! Fr. Bruce heard many confessions from each of us, likely more than any other priest! A few years after attending Benedictine, we were invited to attend the Abbot’s Table for the first time. At the time, we were engaged and were completing our marriage prep with Fr. Jay and Fr. Simon. While at the banquet, we were reminded of just how much the monks impacted our formation during and after our time at Benedictine. Clearly, specific monks mean a lot to us, but their whole community gives so much and pursues the Lord so fervently that we are inspired to do the same.
Our prayer and work is made possible by your support – To make a contribution to the Abbot Barnabas Senecal Legacy Fund, see the envelope included with this issue of Kansas Monks. For more information please contact us: info@kansasmonks.org or call 913.360.7908
After we were married, we knew we wanted to support the monks because we experienced firsthand the impact they are making – not only on the students at Benedictine, but on the people of Atchison. Becoming members of the Society is not only a way for us to give, but a way that we can stay connected and involved with what the monks are doing. Their presence on campus and in Atchison is truly transformational. Being members of the Society also gives us an opportunity to share about the impact the monks have had on our lives and join other young professionals in supporting their great mission. Our life would not be what it is today without the example, support, and encouragement from the monks. We are honored to play a small part in the work of St. Benedict’s Abbey. Winter 2017
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St. Benedict’s Abbey Atchison, Kansas
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Winter 2018 | Volume 12 | Number 2
s av e . t he . dat e
honoring:
Louise Naum ann and her son
Archbishop J o s e p h F. N a u m a n n
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The D u n n Fa m i l y
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